Chapter 43 (part 67)

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

[auto] The passage states that the lesser gods were attributed bodies, souls, and ka's, reflecting human-like characteristics.

Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.

Ra narrates his creative acts: making heavens, earth, mountains, the sea, the horizons, the Nile-flood, the hours, and the days — a temporally-narrative account of cosmic origin.

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The supreme god's true name is concealed beyond the reach of all seers, and 'the gods know not his name' — the divine is radically hidden from ordinary knowledge and perception.

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

Ra actively orders the unfolding of the cosmos: the Nile rises at his command, he brings forward festivals, creates the hours and days — the divine actively orders affairs toward intelligible ends.

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] The text explicitly distinguishes between the singular 'neter' (God) and the plural 'neteru' (gods), establishing a hierarchy of divinity.

A ritual intended to drive out an unwanted possessing or afflicting spirit from a person or place, restoring it to its unafflicted state. Distinct from spirit_conjuration (the operator summons and binds a spirit that was not already present, rather than expelling one) and from possession (the affliction this ritual answers, not the ritual itself).

Isis's healing words drive the serpent's poison out of Ra's body, restoring him to his unafflicted state — a ritual intended to expel an afflicting force from a person.

Texts and rituals guiding the soul through death.

[auto] The text references the Book of the Dead and includes a prayer by a deceased king for preservation from decay after death.

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

Ra's name is explicitly hidden within him so that no seer's words of power could have dominion over him, and the outer names he lists are revealed as not his true name — outer meaning conceals an inner liberating truth.

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Ra is conceived as a dynamic, personal, responsive being who feels pain, sweats, quakes, speaks, and is healed — not an abstract principle but an embodied divine agent.

The Hermetic doctrine of a measured swing or pendulum motion between poles — action and reaction, flow and outflow, rise and fall — operating in mental, physical, and cosmic-historical registers alike. Distinct from apocatastasis (cosmic-scale eschatological restoration after vast cycles) in naming a constant, ever-present oscillation rather than a singular restorative event.

Ra's tripartite daily manifestation — 'I am Khepera in the morning, I am Ra at noon, and I am Tmu at even' — expresses a measured cosmic oscillation between phases of the divine.

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The entire passage revolves around the ontological power of divine names — Ra's hidden name carries the power to make or unmake his existence, and Isis's healing words of power are name-formulas that restore life.

Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.

Ra declares 'I have multitudes of names and multitudes of forms' and manifests as Khepera, Ra, and Tmu at different times — form-mutability as a constitutional property of the divine.

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

[auto] The passage explicitly lists 'bodies, souls, ka's' as components attributed to the mortal gods.

The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.

Isis's 'healing words of power' and 'enchantments which destroy sickness' directly alter reality — they drive away the serpent's poison and restore Ra's life, demonstrating the causal-magical efficacy of spoken word.